Job 8:2

8:2 “How long will you speak these things, ¹ 

seeing ²  that the words of your mouth

are like a great ³  wind? ⁴ 

Job 11:2

11:2 “Should not this ⁵  abundance of words be answered, ⁶ 

or should this ⁷  talkative man ⁸ 

be vindicated? ⁹ 

Job 13:5-6

13:5 If only you would keep completely silent! ¹⁰ 

For you, that would be wisdom. ¹¹ 

13:6 “Listen now to my argument, ¹² 

and be attentive to my lips’ contentions. ¹³ 

Job 16:2-3

16:2 “I have heard many things like these before.

What miserable comforters ¹⁴  are you all!

16:3 Will ¹⁵  there be an end to your ¹⁶  windy words? ¹⁷ 

Or what provokes ¹⁸  you that you answer? ¹⁹ 

[8:2]  ¹ sn “These things” refers to all of Job’s speech, the general drift of which seems to Bildad to question the justice of God.

[8:2]  ² tn The second colon of the verse simply says “and a strong wind the words of your mouth.” The simplest way to treat this is to make it an independent nominal sentence: “the words of your mouth are a strong wind.” Some have made it parallel to the first by apposition, understanding “how long” to do double duty. The line beginning with the ו (vav) can also be subordinated as a circumstantial clause, as here.

[8:2]  ³ tn The word כַּבִּיר (kabbir, “great”) implies both abundance and greatness. Here the word modifies “wind”; the point of the analogy is that Job’s words are full of sound but without solid content.

[8:2]  ⁴ tn See, however, G. R. Driver’s translation, “the breath of one who is mighty are the words of your mouth” (“Hebrew Studies,” JRAS 1948: 170).

[11:2]  ⁵ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

[11:2]  ⁶ tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

[11:2]  ⁷ tn The word is supplied here also for clarification.

[11:2]  ⁸ tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

[11:2]  ⁹ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

[13:5]  ¹⁰ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ¹¹ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[13:6]  ¹² sn Job first will argue with his friends. His cause that he will plead with God begins in v. 13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation.

[13:6]  ¹³ tn The Hebrew word רִבוֹת (rivot, “disputes, contentions”) continues the imagery of presenting a legal case. The term is used of legal disputations and litigation. See, also, v. 19a.

[16:2]  ¹⁴ tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (mÿnahame ’amal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).

[16:3]  ¹⁵ tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

[16:3]  ¹⁶ tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

[16:3]  ¹⁷ tn Heb “words of wind.”

[16:3]  ¹⁸ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ¹⁹ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”